Running Head: Sociology For Sociology Students

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What is the difference between dehumanization and humanization? Humanization refers to the process recognizing the common humanity of others and including them in the moral scope while dehumanization refers to the process of denying a person their human qualities.

According to Freire, how does oppression dehumanize oppressors and oppressed people? Oppression dehumanizes the oppressed people by denying them their freedom of humanity and also dehumanizes the oppressors by taking away their strength to liberate the oppressed and themselves.

According to Freire, what is false generosity? What is its role in the dehumanization of oppressed people? False generosity refers to the attempt by the oppressors to soften their power. Oppressors perpetuate injustice for them to continue the false generosity. False generosity dehumanizes the oppressed people by keeping the oppressors in power over them.

According to Freire, how must education be reconfigured for it to be beneficial to the emancipation of oppressed people? Education must be reconfigured to take into account the duality of their existence which gives them the conflict of choice between ejecting the oppressor or not ejecting him.

Identify and briefly explain the two stages of pedagogy of the oppressed. One of the stages involves the oppressors unveiling the world of oppression and through the praxis commits themselves to its transformation. The second stage of pedagogy has the reality of oppression already transformed and pedagogy ceases to belong to the oppressed but for all people in the process of permanent liberation.

What is Freire's philosophy on the meaning of being fully human? To be fully human means a person is fully humanized without oppression or violence. To be fully human means one knows and can act freely.

Define false consciousness. False consciousness is a Marxist theory where people are unable to perceive the true nature of their social or economic situation for example workers may be unable to see the oppression of exploitation by the business owners.

According to Freire, how do oppressed individuals and oppressors experience false consciousness? According to Freire, the oppressed individual experience false consciousness when they internalize the ideologies of the oppressor.

Define praxis. Praxis refers to when a person is engaged in trying to understand the world and trying to act in a way to change it.

Discuss how the new form of education and praxis have the propensity to fight for liberation. Education and praxis work hand in hand to propel towards the fight for liberation where education awakens the individual to the reality and praxis calls to action.

According to Freire, what occurs in the initial struggle for liberation? At the initial struggle for liberation begins with the realization that people have been destroyed where they enter the struggle as objects and will later come out as human beings.

How does Freire describe true liberation? Why do you think he describes true liberation in this manner? Liberation is when the oppressors and the oppressed are reborn as new individuals free from their old ways. Freire describes true liberation in this manner as oppressed as well as their oppressors are not really free.

What is the first step in dismantling systematic oppression of the poor in society? Why do you think Freire identifies this action as step one? The first step of dismantling systematic oppression of the poor in society is through systematic education. Systematic education is important as a first step as it pushes people towards action to liberation.

Identify and briefly explain the five characteristics of the oppressed consciousness that hinder oppressed individuals in their quest for liberation and keep them in their submissive states. a. The oppressed are self-depreciating which derives them internalization of the opinion the oppressors hold on them. b. The oppressed lack confidence in themselves which leaves them unable to take any action to correct their situation. c. The oppressed have an irresistible attraction towards the oppressors where they want to become like them and therefore keep following them. d. The oppressed are submerged in reality from where they cannot perceive the exploitation from the oppressors. e. Oppressed people have total emotional dependence on the oppressors which keeps them following the oppressors.

Once oppressed individuals develop the ability to look at their situation with a historical perspective, they realize that their situation is not a fixed reality and they possess the power to change their reality. What is the term for the process whereby oppressed individuals develop the class consciousness necessary to dismantle an oppressive social structure? Oppressed individuals develop the class consciousness necessary to dismantle oppressive social structures through the process of dialectical materialism.

References

• Schugurensky, D. (2014). Paulo Freire. Bloomsbury Publishing.

Paper For Above instruction

Understanding the concepts of dehumanization and humanization is fundamental to grasping Paulo Freire's critique of social injustice and oppression. Humanization refers to the recognition of the shared humanity among individuals, emphasizing the moral and ethical inclusion of others based on common dignity and rights. It promotes empathy, respect, and reciprocal understanding, fostering social bonds and enabling meaningful dialogue. Conversely, dehumanization involves stripping individuals of their human qualities, viewing them as less than human, which justifies violence, exploitation, and social inequality. Dehumanization has historically been a tool used to justify atrocities such as slavery, genocide, and discrimination, creating divisions and legitimizing oppressive systems (Fanon, 1961; Adorno, 2001).

Freire's analysis reveals that oppression inherently dehumanizes both the oppressed and the oppressors. Oppressed individuals are denied their fundamental human rights and the opportunity for self-realization, leading to internalized oppression and a diminished sense of agency (Freire, 1970). The oppressors, on the other hand, lose their capacity for authentic human relationships as their power is maintained through violence, manipulation, and false generosity—an insidious act where the oppressors appear to act benevolently but perpetuate injustice (Freire, 1970). False generosity is a form of superficial kindness that sustains the power imbalance, preventing meaningful social transformation and maintaining the status quo.

Central to Freire’s pedagogy is the notion that education must be reoriented to serve emancipation, rather than perpetuate oppressive structures. He advocates for a critical pedagogy that recognizes the duality of oppressed peoples’ existence—their awareness of their reality and their potential for action. Education should foster dialogue, consciousness-raising, and critical reflection to enable oppressed individuals to recognize their oppression and develop the desire and capacity to change their circumstances (Freire, 1970). Such an approach moves beyond traditional banking education, promoting participatory learning that empowers rather than alienates.

Freire emphasizes that becoming fully human entails achieving liberation from oppressive conditions. This process involves overcoming violence and dehumanization to attain authentic humanization—where individuals can freely think, act, and relate to others with dignity and respect (Freire, 1970). Being fully human is thus linked to the capacity for self-awareness, agency, and social commitment.

False consciousness, a Marxist concept, relates to the inability of oppressed classes to perceive their real exploitation due to internalized ideologies propagated by the ruling class. This perception results in a distorted understanding of social reality where the oppressed accept their subjugation as natural or inevitable (Marx & Engels, 1846). Freire notes that both oppressed individuals and oppressors can experience false consciousness—oppressed internalize oppressive beliefs, while oppressors legitimize their dominance through ideological manipulation (Freire, 1970).

Praxis, a key concept in Freirean pedagogy, refers to the cyclical process of reflection and action aimed at transforming oppressive realities. It emphasizes that understanding the world is inseparable from acting to change it, and essential for genuine liberation (Freire, 1970). Education combined with praxis has a transformative potential, awakening consciousness and motivating actionable change.

The process of liberation begins with awareness—a recognition of one’s degraded state and the systemic nature of oppression. Freire describes this as the initial struggle for liberation, which involves acknowledging destruction and entering into a praxis-driven pursuit of humanization (Freire, 1970). True liberation, in Freire's view, entails a rebirth: both oppressors and oppressed must undergo a transformation that liberates them from their old oppressive identities and mentalities. This rebirth signifies a collective process of human renewal where oppressive structures are dismantled, making space for equitable relationships based on justice and solidarity.

The first step in dismantling systemic oppression, according to Freire, is education—structured, emancipatory education that raises awareness and develops critical consciousness among marginalized populations. Such education is crucial because it prepares individuals for collective action and social change. It empowers the oppressed to challenge their perceived fixed realities and instills the belief that change is possible (Freire, 1970).

Freire describes several characteristics of oppressed consciousness that hinder liberation: self-depreciation, which internalizes oppressor’s opinions; lack of confidence that impairs agency; attraction towards oppressors, which sustains dependency; inability to perceive exploitation due to submerged consciousness; and emotional dependence that perpetuates submissiveness (Freire, 1970). These traits maintain the status quo by preventing oppressed individuals from recognizing their potential for change.

However, when oppressed individuals develop historical and critical awareness, they realize that their situation is not immutable. This awareness facilitates the development of class consciousness—a vital step toward liberation. Dialectical materialism, as articulated by Marx, explains this process of understanding social reality through the analysis of material conditions and contradictions, which enables oppressed populations to recognize their collective capacity for action and to challenge systemic oppression (Marx & Engels, 1846).

In conclusion, Freire’s pedagogical approach advocates for a liberatory education that integrates critical consciousness, dialogue, and praxis to foster genuine emancipation. His philosophy underscores that liberation is a continuous, collective process of transforming both societal structures and individual identities, leading towards a fully humanized existence. This perspective remains influential in contemporary social justice and educational reform discussions, emphasizing empowerment, agency, and the fundamental dignity of all individuals.

References

• Adorno, T. W. (2001). Dialectic of Enlightenment. Stanford University Press.
• Freire, P. (1970). Pedagogy of the Oppressed. Herder and Herder.
• Fanon, F. (1961). The Wretched of the Earth. Grove Press.
• Marx, K., & Engels, F. (1846). The Communist Manifesto. Penguin Classics.
• Marx, K. (1867). Capital: A Critique of Political Economy. Penguin Classics.
• Giroux, H. A. (1988). Teachers as Intellectuals: Toward a Critical Pedagogy of Learning. Bergin & Garvey.
• hooks, bell. (1994). Teaching to Transgress: Education as the Practice of Freedom. Routledge.
• Freire, P. (2000). Pedagogy of the Oppressed (30th Anniversary Edition). Continuum.
• Shor, I., & Freire, P. (1987). A Pedagogy for Liberation: Dialogues on Transforming Education. Bergin & Garvey.
• Freire, P. (1998). Struggle for Liberation: Dialogues on Transforming Education. Continuum.